Academic literature on the topic 'Anger turned against oneself'

Political Emotions: Aristotle and the Symphony of Reason and Emotion, Marlene K. Sokolon, DeKalb: Northern Illinois University Press, 2006, pp. 217.Marlene K. Sokolon has provided an intellectually stimulating and highly original work on Aristotle's understanding of the emotions, mainly as presented in his treatise the Art of Rhetoric. The central thesis of Sokolon's book manifests itself in her analysis of the emotion of anger. According to Sokolon, for Aristotle anger is the paradigmatic human emotion, defined as the desire for revenge for a dishonourable and undeserving public insult against oneself or those one loves. Of this desire for revenge, Sokolon argues that “for Aristotle, unique human anger is not ‘at’ something, but more properly ‘with’ what some other person did or intends to do. Anger and the other political emotions are certain kinds of judgments or perceptions about sociopolitical circumstances. Anger judges specific kinds of events with an acknowledged political, or what we now call ‘cultural,’ meaning” (p. 55). Thus, Sokolon argues that for Aristotle the emotional experience of anger occurs in social and political contexts where there are evaluations of worth in situations involving relations of power. But if anger is the paradigmatic human emotion, this means that anger is not simply representative of various political emotions, but illustrates that human emotion as such is an essentially political phenomenon. Sokolon's thesis, therefore, is that for Aristotle, “man is by nature a political animal” not simply because he possesses reason, the apparent claim of the Politics, but also because he experiences emotions.

Toward the end of his nine-year tenure as Fellow, Thomas Hooker awoke in his sleeping quarters at Emmanuel College terrified by a sense of “the Just Wrath of Heaven.” His God, the same God in whom he had always put his trust, had turned against him and was furious at his sinfulness. Dreading divine punishment, Hooker found himself “fill'd. . . with most unusual Degrees of Horror and Anguish.” Alone in the night, Hooker was haunted by the anger of a terrifying God.

AbstractThis paper reconstructs Nietzsche’s conception of spiritual illness, especially as exhibited in various forms of the bad conscience, and asks what positive, ennobling potential Nietzsche finds in it. The relevant concept of spirit is arrived at by reconstructing Nietzsche’s conception of life and then considering what reflexive life – life turned back against itself – would look like. It distinguishes four independent features of spiritual illness: the measureless drive to make oneself suffer, self-opacity (or mendaciousness), life-denial, and a self-undermining dynamic in which life exhausts the sources of its own vitality. The paper ends by considering various suggestions as to how these features of spiritual illness might also be preconditions of great spiritual health, including the preconditions for erecting new “ideals.”

Jean-Baptiste Morin, arguably Europe’s most noted astrologer and anti-Copernican, was a key figure in a bitter controversy involving Pierre Gassendi, Ismaël Boulliau, and a dozen other notable savants. News of the dispute captivated Learned Europe for two decades (1630-1650). It was not a backwater affair. After a humiliating quarrel on longitude, Morin expressed his anger by publicly pitting astrology against Copernicanism, by counterpointing the Copernican Question and the Astrology Question in matters of theology and cosmology. His strategy failed. Capitalizing on Morin’s challenge, the New Science not only turned a bitter personal dispute into a fruitful public debate, it firmly established its autonomy and authority. In the end, astrology was not simply marginalized – it did not die from collateral damage – and it did not die a natural death. The death of astrology was by public execution.

ObjectivesMalicious incidents involving chemical agents sometimes trigger high public concern. We aimed to (1) identify levels of emotion, perceived risk and behaviour change with regard to visiting Salisbury, 1 month after three people were poisoned with a nerve agent; and (2) test whether factors including receipt of information, beliefs about personal exposure and trust in government were associated with these outcomes.DesignA cross-sectional telephone survey of a random sample of Salisbury residents.SettingConducted between 5 and 13 April 2018.Participants500 residents aged 18 or over.Outcome measuresSelf-reported anxiety, anger, uncertainty, perceived risk to self and avoidance of Salisbury.ResultsAny degree of anxiety, anger and uncertainty was reported by 40.6%, 29.8% and 30.6% of participants, respectively. For the majority, the level of emotion reported was mild. Only 7.0% met the criteria for high anxiety and 5.2% reported feeling any risk to their health, whereas 18.6% reported avoiding Salisbury. Factors associated with avoidance of Salisbury included being female, unable to rule out exposure for oneself or of loved ones, believing the incident was targeted against the general public, and lower trust in the government and responding agencies. Hearing a lot or a little about the recovery support (eg, financial packages), as opposed to nothing at all, and being satisfied with this information were associated with reduced avoidance.ConclusionsAlthough the March 2018 Salisbury incident had a relatively modest impact on emotion and risk perception in the community, the number who reported avoiding the city was notable. In this, and in future incidents, assuring people that contamination resulted from a targeted, rather than indiscriminate, incident; demonstrating that contamination is contained within specific areas; improving communication about any financial support; and promoting trust in responding agencies should help provide additional reassurance to the community.

According to Daly, the church doctrines on the Triune God, Christology, Mariology and the Fall are all myths, originated from, and as a result of, patriarchy. Daly deals with many topics from a woman’s viewpoint such as deity, evil, Christology, morality and the church. Daly contends throughout her works that women’s power has been stolen from them through the ingrained structures of patriarchy and that women have to reclaim what is theirs. Daly believes that this means the castration of patriarchal language and images that are part of the structures of a sexist world. She sees patriarchy as a world religion and believes that all religions are subjects of patriarchy − living off female energy. Without any doubt, historically women were marginalised: not only in society but also within the church. However with this said, this article will contend that Daly has succumbed to her anger and rage against the patriarchal structures that oppressed her – and other women – placing the blame squarely on God. Daly rejected God as divine omnipotent, divine immutable and divine providence and objected to the fact that God is viewed as being changeless. The wrong ideas of God’s existence were a result of androcentric theological teachings and doctrines, and she turned away from the Christian faith altogether.

In his lectures on the philosophy of history Hegel passes this famous judgement on the French Revolution. “Anaxagoras had been the first to say that nous governs the world; but only now did humanity come to recognize that thought should rule spiritual actuality. This was thus a magnificent dawn”. What first gave rise to discontent in France, in Hegel's view, were the heavy burdens that pressed upon the people and the government's inability to procure for the Court the means of supporting its luxury and extravagance. But soon the new spirit of freedom and enlightenment began to stir in men's minds and carry them forward to revolution. “One should not, therefore, declare oneself against the assertion”, Hegel concludes, “that the Revolution received its first impulse from Philosophy” (VPW, p 924). However, Hegel points out that the legacy of the revolution is actually an ambiguous one. For, although the principles which guided the revolution were those of reason and were indeed magnificent – namely, that humanity is born to freedom and self-determination – they were held fast in their abstraction and turned “polemically”, and at times terribly, against the existing order (VPW, p 925). What ultimately triumphed in the revolution was thus not concrete reason itself, but abstract reason or understanding (VPW, p 923). In Hegel's view, the enduring legacy of such revolutionary understanding was, not so much the Terror, but the principle that “the subjective wills of the many should hold sway” (VPW, p 932). This principle, which Hegel calls the principle of “liberalism” and which we would call the principle of majority rule, has since spread from France to become one of the governing principles of modern stat. It has been used to justify granting universal suffrage, to justify depriving corporations and the nobility of the right to sit in the legislature, and in some cases to justify abolishing the monarchy. What is of crucial importance for Hegel, however, is that such measures have not rendered the state more modern and rational, but have in fact distorted the modern state.

§0. Introduction. Ask a beginning philosophy of mathematics student why we believe the theorems of mathematics and you are likely to hear, “because we have proofs!” The more sophisticated might add that those proofs are based on true axioms, and that our rules of inference preserve truth. The next question, naturally, is why we believe the axioms, and here the response will usually be that they are “obvious”, or “self-evident”, that to deny them is “to contradict oneself” or “to commit a crime against the intellect”. Again, the more sophisticated might prefer to say that the axioms are “laws of logic” or “implicit definitions” or “conceptual truths” or some such thing.Unfortunately, heartwarming answers along these lines are no longer tenable (if they ever were). On the one hand, assumptions once thought to be self-evident have turned out to be debatable, like the law of the excluded middle, or outright false, like the idea that every property determines a set. Conversely, the axiomatization of set theory has led to the consideration of axiom candidates that no one finds obvious, not even their staunchest supporters. In such cases, we find the methodology has more in common with the natural scientist's hypotheses formation and testing than the caricature of the mathematician writing down a few obvious truths and preceeding to draw logical consequences.The central problem in the philosophy of natural science is when and why the sorts of facts scientists cite as evidence really are evidence. The same is true in the case of mathematics. Historically, philosophers have given considerable attention to the question of when and why various forms of logical inference are truth-preserving. The companion question of when and why the assumption of various axioms is justified has received less attention, perhaps because versions of the “self-evidence” view live on, and perhaps because of a complacent if-thenism.

Contemporary culture is represented in the paper in the fairy tale optics in its ethical dimensions. Such prospects allow to ascertain ethical values which contemporaneity draws in archaic stratum of culture and generates basing on invariants of past. Using M. M. Bakhtin's ideas of great time of culture and outsideness, the author exposes a fairy tale as a phenomenon that once appeared in archaics but in every further cultural-historic period is able to represent its new facets what are unknown to all previous epochs. A fairy tale acts in therapeutic, orienting and educational functions since the time if its origins. Today a fairy tale has lost archaic horror tinge and obtained some romantic veil and moralistic color. These dimensions are reflected in an image of a hero. The paper points out the distinction between ethical and democratic heroes (the idea of M. E. Meletinsky). It is mentioned that content of an image of a democratic hero is better grasped by the N. Tec's concept a "dormant hero". It is a dormant hero whom contemporary culture comprehends most of all types of a fairy tale heroes. He leaves an impression that everybody can find oneself at his place. His heroic powers are ex- posed gradually. During the storytelling, it is turned out that he possesses definite virtues, personifies moral integrity. It is mentioned in the paper that today there are transformations in the comprehension what qualities are virtues. Qualities necessary for support of ancestors' cult as well as for keeping house were considered as virtues in archaic culture whereas contemporaneity represents in current fairy tale adaptations qualities clear for people today, such as valor, courage, resourcefulness, quick-wittedness. Virtues allow hero to negotiate obstacles, pass tests. Ethical pathos of a fairy tale is accumulated in victorious struggle against evil, for realization of justice, resumption of the lost equity. Ethical content of a fairy tale are visualized. At the basic level, visualization of good and evil is represented in immediate reality of beauty and ugliness. The second level of ethical content visualization is specified by imagination which allows audience to create images and visualize mean- ings in free flight of fancy. The third level is determined by proper ability of a fairy tale to use symbols. At that level, heroes are represented as symbols-keepers of cultural memory.

In the Bible it is often found a difficult part to understand, especially in this paper about the plan of the Lord who wanted to kill Moses. Even if you look deeper, Moses is a person sent by the LORD to free the nation of Israel from occupation in Egypt. This section needs to be examined more deeply, so that it can be searched for what is the basis of this action of the Lord, and at the same time what theological meanings are contained in this section, which are also relevant to present life. Through word study research efforts, it can be found that the plan of the Lord to kill Moses was not a playful plan, but it was a truly serious plan. But all these plans could be failed because Zipporah, the wife of Moses, succeeded in making atonement with the LORD through the foreskin of Moses 'son who was affixed to Moses' pubic. This indicates that the Lord's plan occurred because Moses was negligent in keeping his holiness, which is to circumcise his child. Holiness is the most important thing in carrying out all forms of service and call of God. If this holiness was ignored, then it could be that the Lord's plan to send someone turned into the anger of the LORD against the one sent.Abstrak: Dalam Alkitab seringkali dijumpai bagian yang sulit untuk dipahami. Terkait dengan tulisan ini, bagian yang sangat sulit itu adalah tentang rencana TUHAN yang hendak membunuh Musa. Padahal kalau dilihat lebih dalam lagi, Musa adalah orang yang diutus oleh TUHAN untuk membebaskan bangsa Israel dari kerja paksa di Mesir. Bagian ini perlu untuk diteliti lebih dalam lagi, agar dapat dicari apa yang menjadi dasar dari tindakan TUHAN ini, dan sekaligus ditarik makna teologi apa yang terkandung dalam bagian ini, yang juga relevan bagi kehidupan sekarang. Melalui studi kata, maka dapat dijumpai bahwa rencana TUHAN membunuh Musa bukanlah rencana yang main-main, tetapi merupakan rencana yang memang sungguh-sungguh. Namun semua rencana itu dapat digagal-kan karena ada Zipora, istri Musa, yang berhasil mengadakan upaya ‘pendamaian’ dengan TUHAN melalui kulit khatan anak Musa yang ditempelkan ke ‘kemaluan’ Musa. Ini menandakan bahwa rencana TUHAN itu terjadi karena Musa telah lalai dalam menjaga kekudusan dirinya, yaitu menyunatkan anaknya. Kekudusan meru-pakan hal terpenting dalam menjalankan segala bentuk pelayanan dan panggilan TUHAN. Apabila kekudusan ini diabaikan, maka bisa saja rencana TUHAN mengutus seseorang berubah menjadi kemarahan TUHAN terhadap yang diutus.

Mokslinėje literatūroje sutinkama, kad tėvų-vaiko santykiai itin svarbūs vaiko asmenybės raidai, vėlesnei psichologinei jo sveikatai ir yra susiję su valgymo sutrikimų vystymusi. Tėvų globos bei kontrolės lygio sąsajos su įvairiais asmenybiniais ypatumais (tokiais kaip savigarba, polinkis į perfekcionizmą) tikrinamos atskirose studijose, tačiau nepavyko aptikti tyrimų minėtas sąsajas vertinusių toje pačioje imtyje. Taip pat klinikinėje praktikoje pastebima, kad valgymo sutrikimais sergantys pacientai pasižymi priešiškumu sau, arba yra linkę savęs nekęsti. Vis dėlto, mokslinių tyrimų, analizuojančių šias negatyvias į save nukreiptas emocijas, yra labai mažai, o mėginimų jas įvertinti kiekybiškai apskritai neteko rasti. Taigi šio tyrimo tikslas yra patikrinti suvoktos tėvų globos bei kontrolės lygio sąsajas su valgymo sutrikimais bei specifiniais asmenybės ypatumais: asmens savigarba, polinkiu į perfekcionizmą bei negatyvia emocine nuostata į save. Tyrime dalyvavo dvi respondentų grupės: valgymo sutrikimų turinčiųjų (N=39) ir kontrolinė (N=30). Tyrime naudotos šios metodikos: valgymo sutrikimų simptomatikos išreikštumui vertinti naudotas sutrumpintas Požiūrio į valgymą skalės (EAT) variantas – EAT-26 skalė, suvoktos tėvų globos bei kontrolės lygiui vertinti – Tėvų-vaiko ryšio klausimynas (PBI); savigarbai – M. Rosenberg savigarbos skalė (RSES), polinkiui į perfekcionizmą – Daugiamatė perfekcionizmo skalė (MPS-F), o negatyviai emocinei nuostatai į save – Negatyvios emocinės... [toliau žr. visą tekstą]
In literature it is widely agreed that parental-child relations are especially important for development of child’s personality and for psychological health of a child. Parental-child bonding is also correlated with eating disorders. The correlations between parental care and control and various personality features of a child are checked in different researches. But we failed to find a study, where the aforementioned correlations had been tested in the same sample. Furthermore in clinical practice it is noticed that patients with eating disorders are tend to feel hostility to themselves as far as are prone to self-hatred. However there are few studies where such negative emotions to self is analyzed. And we failed to find a research where this issue had been analyzed quantitatively. So the aim of this study is to assess the correlations between conceived parental care and control, eating disorders and specific personality features: self-esteem, perfectionism and negative emotional attitude to self. There were two groups of respondents in this study. One of them consisted of women with eating disorders (N=39) and the other – of controls (N=30). The methods used in this study were: the strength of the symptoms of eating disorders was measured with shortened form of Eating Attitudes Test (EAT-26), the level of conceived parental care and control was assessed with Parental Bonding Instrument (PBI), self-esteem was tested with M. Rosenberg Self-Esteem Scale (RSES), the level of... [to full text]

Cognitive behaviour therapy for anxiety disorders is a brief psychological treatment (1 to 16 sessions), based on the cognitive model of emotional disorders. Within this model, it is assumed that it is not events per se, but rather people's expectations and interpretations of events, which are responsible for the production of negative emotions such as anxiety, anger, guilt, or sadness. In anxiety, the important interpretations, or cognitions, concern perceived physical or psychosocial danger. In everyday life, many situations are objectively dangerous. In such situations, individuals’ perceptions are often realistic appraisals of the inherent danger. However, Beck argues that in anxiety disorders, patients systematically overestimate the danger inherent in certain situations, bodily sensations, or mental processes. Overestimates of danger can arise from distorted estimates of the likelihood of a feared event, distorted estimates of the severity of the event, and/or distorted estimates of one's coping resources and the availability of rescue factors. Once a stimulus is interpreted as a source of danger, an ‘anxiety programme’ is activated. This is a pattern of responses that is probably inherited from our evolutionary past and originally served to protect us from harm in objectively dangerous primitive environments (such as attack from a predator). The programme includes changes in autonomic arousal as preparation for flight/fight/fainting and increased scanning of the environment for possible sources of danger. In modern life, there are also situations in which these responses are adaptive (such as getting out of the path of a speeding car). However, when, as in anxiety disorders, the danger is more imagined than real, these anxiety responses are largely inappropriate. Instead of serving a useful function, they contribute to a series of vicious circles that tend to maintain or exacerbate the anxiety disorder. Two types of vicious circle are common in anxiety disorders. First, the reflexively elicited somatic and cognitive symptoms of anxiety become further sources of perceived danger. For example, blushing can be taken as an indication that one has made a fool of oneself, and this may lead to further embarrassment and blushing; or a racing heart may be taken as evidence of an impending heart attack and this may produce further anxiety and cardiac symptoms. Second, patients often engage in behavioural and cognitive strategies that are intended to prevent the feared events from occurring. However, because the fears are unrealistic, the main effect of these strategies is to prevent patients from disconfirming their negative beliefs. For example, patients who fear that the unusual and racing thoughts experienced during panic attacks indicate that they are in danger of going mad and often try to control their thoughts and (erroneously) believe that if they had not done so, they would have gone mad. Within cognitive models of anxiety disorders, at least two different levels of disturbed thinking are distinguished. First, negative automatic thoughts are those thoughts or images that are present in specific situations when an individual is anxious. For example, someone concerned about social evaluation might have the negative thought, ‘They think I'm boring’, while talking to a group of acquaintances. Second, dysfunctional assumptions are general beliefs, which individuals hold about the world and themselves which are said to make them prone to interpret specific situations in an excessively negative and dysfunctional fashion. For example, a rule involving an extreme equation of self-worth with social approval (‘Unless I am liked by everyone, I am worthless’) might make an individual particularly likely to interpret silent spells in conversation as an indication that others think one is boring. Cognitive behaviour therapy attempts to treat anxiety disorders by (a) helping patients identify their negative danger-related thoughts and beliefs, and (b) modifying these cognitions and the behavioural and cognitive processes that normally maintain them. A wide range of procedures are used to achieve these aims, including education, discussion of evidence for and against the beliefs, imagery modification, attentional manipulations, exposure to feared stimuli, and numerous other behavioural assignments. Within sessions there is a strong emphasis on experiential work and on working with high affect. Between sessions, patients follow extensive homework assignments. As in cognitive behaviour therapy for other disorders, the general approach is one of collaborative empiricism in which patient and therapist view the patient's fearful thoughts as hypotheses to be critically examined and tested.